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Updated: June 30, 2025
Some "priest" or "Levite," "passing by on the other side," quite self-possessed and all complacent reads in reply from his bread phylactery, Paul sent back Onesimus to Philemon! Yes, echoes the negro-hating mob, made up of "gentlemen of property and standing" together with equally gentle-men reeking from the gutter; Yes Paul sent back Onesimus to Philemon!
What right had he to say anything to Gwen that would put pressure on her inclinations? Had he not really said too much already? At any rate, no more! Nevertheless, the foregoing made up the background of his reflections as he listened to more "Alceste," resumed after a short note had been written for Onesimus to carry back over the frost-bound roads to Chorlton.
Undoubtedly he would have mentioned him, as he mentions Tychicus, Onesimus, Aristarchus, Demas, Prudens, Livius, Claudia, &c. had he been at Rome; but neither his name, nor any allusion to his abode in the capital of the world, is to be discovered in any part of St. Paul's Epistles. In my opinion, there is no proof of his ever having been there, much less of his having held the bishopric.
When Onesimus reappeared with a second despatch on the afternoon of the next day, Wednesday, Gwen opened it with a beating heart in a hurry for its contents.
In the same spirit he returned Onesimus to his master; not that he thereby gave his sanction to slavery, but in this, as other directions regarding civil affairs, advising submission to the existing state of things, "that the Gospel be not blamed." The effecting of civil or political reforms, however much they might be needed, was not the immediate object of Paul's preaching or writing.
It sheds a strong light on other lessons of apostolic instruction. It is greatly to our purpose, moreover, to observe that the apostle clearly defines the moral character of his request. He was sacredly bound, out of regard to the fitness of things, to admit Onesimus to full equality with himself to treat him as a brother both in the Lord and as having flesh as a fellow man.
It is incorporated into the state of society; it is, moreover, a relation which can exist and no sin be committed under the relation; hence, it is not sin in itself, any more than the throne of Nero is sin in itself; and the Apostle speaks to the slave-holding Philemon as he would to a father receiving back a wayward son. "'The claim of Philemon to Onesimus rests only on his having purchased him.
Onesimus had been an unprofitable servant to Philemon and left him he afterwards became converted under the Apostle's preaching, and seeing that he had been to blame in his conduct, and desiring by future fidelity to atone for past error, he wished to return, and the Apostle gave him the letter we now have as a recommendation to Philemon, informing him of the conversion of Onesimus, and entreating him as "Paul the aged" "to receive him, not now as a servant, but above a servant, a brother beloved, especially to me, but how much more unto thee, both in the flesh and in the Lord.
Paul, appears to have been a devoted Christian; and I infer, from the language of St. Paul, a teacher or preacher of the Gospel. He had a wicked servant, by name Onesimus. St. Paul found him at Rome, and converted him. What then became of this fugitive slave? Did St. Paul conceal him, or did he advise him to flee still farther from his master, in order to elude pursuit and apprehension?
But at the same time prepare me also a lodging: for I hope that through your prayers I shall be given unto you. There salute thee Epaphras, my fellow-prisoner in Christ Jesus; Mark, Aristarchus, Demas, Luke, my fellow-labourers. The grace of our Lord Jesus Christ be with thy spirit. Amen. Written to Philemon from Rome, by Onesimus one of his household.
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